Discussion on the parable of the debtor of ten thousand talents who exacted one hundred denarii (Matthew 18:23-35), and that rancor is worse than any sin

“The discourse on the parable of the debtor of ten thousand talents, who exacted a hundred denarii (Matthew 18:23-35), and that rancor is worse than any sin” (7 chapters) was presumably delivered by St. John Chrysostom in Antioch in 387 With the help of the parable of the servant who owed ten thousand talents, Jesus Christ wanted to teach His disciples the power of prayer and repentance, as well as suppress attacks of anger: “Let us not despair because of sins..., but let us come to God, fall down, beg, as the debtor did... He did not lose heart..., confessed his sins, asked for some respite and slowdown - all this... reveals a contrite heart and a humble soul. But what happened next is no longer the same as before: what he acquired through zealous prayer, he suddenly destroyed all of it with anger at his neighbor.” St. John speaks about forgiveness - we must forgive an infinite number of times: “if you forgive someone who has sinned once, and twice, and three times a day, then your offender..., brought to his senses by repeated forgiveness, will become better and more humble. And you too...by frequently forgiving, you will learn not to be amazed by your neighbor’s sins against you.” Interpreting the parable, the saint reminds those listening that the account that the Lord will demand from us will be equally strict for all ages, genders and conditions. Therefore, we need to constantly remember all our actions: “Nothing can make the soul so wise and humble and meek as constant remembrance of sins.” In conclusion, it speaks of rancor as the most hated sin before God: “Rank is a double evil, because... it has no excuse before God, and our other sins, even though they will be forgiven, again renew and set against us... God hates and does not abhor anything so much as a person who is vindictive and obstinate in anger.” *The title of the essay in Latin is De decem millium talentorum debitore. Having devoted Lent to the eradication of the bad habit of swearing, the preacher moves on to denounce another vice and condemns anger and the passion for retribution for insults, which he does by explaining the parable of the servant who owed ten thousand talents. – Jesus Christ, through this parable, wanted to teach His disciples to suppress attacks of anger; This is proved by the question with which the ap. Peter addresses the Savior on this subject. – One must forgive not seventy-seven times, as some interpret, but an infinite number of times. – The report that the Heavenly King will require will be equally strict for all ages, sexes and conditions. - About what the words mean: “had nothing to pay with.” - How a debtor, who feared being convicted, receives forgiveness of his debt as a result of his prayer. – God, who forgives the insults inflicted on Him, did not forgive the insult of which the cruel slave was guilty of his fellow man. “There is nothing that would be more hateful before God than vengeance.” 1. It’s as if I’ve returned to you from a long journey, that’s how I feel today. For those who love, when they cannot be with those they love, there is no benefit from intimacy. That is why we, staying at home, felt no better than wanderers, since we could not talk with you in the past. But forgive me: the silence was not from laziness, but from illness. Now you rejoice that we are freed from illness, and I rejoice that I again enjoy your love. For me, even when I was ill, more painful than the illness itself was the fact that I could not participate in this kind meeting, and now, when I have recovered from my illness, what I desire more than health itself is that I have the opportunity to calmly enjoy your love. Fever does not burn the bodies possessed by it as much as our souls do because of separation from our loved ones, and just as those are looking for bowls and glasses of cold water, so are these ones for loved ones. Those who are accustomed to love know this well. So, when we are freed from illness, we will be satisfied with each other again, if it is ever possible to be satisfied, because love does not know saturation, but, constantly enjoying its loved ones, it becomes more and more inflamed. Knowing this, the pet of love, Paul, said: “Do not owe anyone anything except mutual love; For he who loves another has fulfilled the law” (Rom. 13:8). This only debt is always given and never paid; here it is good and praiseworthy to be constantly in debt. In the discussion of debt, we praise those who owe nothing, but in relation to love we approve and honor those who are always in debt - and what there is a sign of dishonesty, here is a sign of conscientiousness, never, that is, to pay off the debt of love. Do not be burdened by the length of the proposed speech: I want to teach you some wondrous song, taking in my hands not a dead lyre, but, instead of strings, stringing the history of Scripture and the commandments of God. And just as harpists, taking the fingers of their students, quietly apply them to the strings and, teaching them to strike with art, teach them to extract a sound from dead tones and strings, more tender and pleasant than any voice, so we will do. Taking your mind instead of your fingers and applying it to the commandments of God, let us ask your love to touch them with skill, so that with this amusement you will delight not the assembly of people, but the face of the Angels. It is not enough to merely trace the Divine words; no, more evidence is required from cases. Just as a skilled player strikes the strings of a harp, an unskilled one also strikes, but one bores the listener, the other amuses and delights him; the fingers are the same and the strings are the same, but not the same art: so it is in relation to the Divine Scripture - many, of course, recognize God’s words, but not all receive benefit, not all bear fruit; the reason is that they do not go deep into what has been said and touch the harp without art. Indeed, what is art in playing the harp, then in relation to God's laws the proof comes from works. Now we have already struck one string throughout the whole Pentecost, reading to you the law on oaths, and - by the grace of God - many of the lips of the listeners have learned from us the melody of this law and, having given up a bad habit, instead of swearing by God, they always carry on their tongues in every conversation: “yes” and “no” and “believe”; let them be bored by countless things to do, they will not dare to go further. 2. And just as observing one commandment is not enough for us to be saved, today we will lead you to another. If not everyone has yet fulfilled the previous law (about oaths), then over time those who are lagging behind will catch up with those who are ahead. And indeed, I learned that the zeal for this is such that about this commandment, both at home and at meals, there is competition between husbands and wives, between slaves and freemen; and blessed I have called those who eat food in this way. What, in fact, could be holier than that meal, from which drunkenness and gluttony, and all immoderation are banished, and into which, instead, a wondrous competition about the observance of God's laws is introduced, (where) the husband watches over his wife so that she does not fall into the abyss of perjury, and the wife watches her husband, and the greatest punishment awaits the criminal; (where) and the master is not ashamed to hear reproof from slaves, and he himself corrects the slaves in this? It will not be a mistake to call such a house the Church of God. Indeed, where there is so much chastity that even during the feast they think about the Divine laws, and all those present are jealous and compete with each other about this, from there every demon and evil power is clearly expelled, and Christ is present there, rejoicing in the holy competition of His servants, abundantly bestowing upon them every blessing. Therefore, having finally left that commandment (since I know that by the grace of God its fulfillment will spread throughout the whole city, because you have made a diligent beginning and a solid foundation), I will move on to another - to despise anger. Just as on a harp it is not enough to extract a melody from one string, but it must pass through all the strings with proper harmony; so in relation to spiritual virtue, as I said, one commandment is not enough for us to save, but we must carefully observe them all - if only we want such a melody that is more pleasant and useful than any harmony. Have your lips learned not to swear? Has the language learned to say “yes” and “no” everywhere? Let him learn to refrain from all abuse and make even greater efforts about this commandment, because here greater work is required from us. There it was only necessary to overcome the habit, but in relation to anger much more effort is needed: this passion is strong, often dragging even the attentive into the very abyss of destruction. So, be patient with the length of the word. It would be terrible for us, receiving wounds every day in the squares, in houses, from friends, from relatives, from enemies, from neighbors, from servants, from a wife, from a son, from our own thoughts, and not even take care of healing these wounds even once, especially when we know that this method of healing does not require costs and does not cause pain. Now I do not hold iron in my hand, but instead of iron I take a word, which is sharper than any iron and cuts off all sinful rot, and does not cause pain to anyone who is cut. I have no fire in my right hand, but there is a teaching that is stronger than fire; it does not cause a burn, but, reducing the growth of evil, it gives the freed from evil, instead of pain, great pleasure. It doesn’t take a lot of time, it doesn’t require work, it doesn’t require money: you just have to want it - and we’ve done everything for virtue. Let us only think about the greatness of God, who commands and gives the law, and we will receive sufficient instruction and conviction: we are not speaking on our own, but are leading you all to the Lawgiver. Follow us and listen to the Divine laws. Where is it said about anger and rancor? In many other places, but especially in that parable that (the Lord) told His disciples, beginning like this: “Therefore the kingdom of heaven is like a king who wanted to settle accounts with his servants; when he began to reckon, someone was brought to him who owed him ten thousand talents; ** and since he did not have anything to pay with, his sovereign ordered him to be sold, and his wife, and children, and everything that he had, and to pay; then that slave fell, and, bowing to him, said: sir! Be patient with me, and I will pay you everything. The Emperor, having mercy on that slave, released him and forgave him the debt. That servant went out and found one of his companions who owed him a hundred denarii, and he grabbed him and strangled him, saying, “Give me what you owe.” Then his comrade fell at his feet, begged him and said: have patience with me, and I will give you everything. But he didn’t want to, but went and put him in prison until he paid off the debt. His comrades, seeing what had happened, were very upset and, when they came, they told their sovereign everything that had happened. Then his sovereign calls him and says: evil slave! I forgave you all that debt because you begged me; Shouldn't you also have had mercy on your companion, just as I had mercy on you? And, angry, his sovereign handed him over to the torturers until he paid him all the debt. So also My Heavenly Father will do to you, if each of you does not forgive his brother from his heart his sins” (Matthew 18:23-35) 3. Such is the parable! It must be said why the Lord proposed it with the addition of a reason, because He did not just say: “The Kingdom of Heaven is like,” but: “Therefore the Kingdom of Heaven is like.” Why is the reason added? He talked with his disciples about forgetfulness of malice and taught them to curb anger and not pay much attention to the insults made to us by others, saying this: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother” (Matthew 18:15). When Christ talked about this and the like with his disciples and taught them wisdom, Peter, the supreme one among the apostles, the mouth of the disciples, the pillar of the Church, the affirmation of the faith, the foundation of the confession, the fisher of the universe, who led our race from the abyss of error to Heaven, everywhere fiery and full of boldness, or rather, more love than boldness, while everyone was silent, approaches the Teacher and says: “How many times?” Should I forgive my brother who sins against me? up to seven times? (Matthew 18:21). At the same time he asks and promises, and even without being instructed, he already shows zeal! He clearly knew that the Teacher’s heart was inclined towards philanthropy, and that he pleases Him most who forgives the sins of his neighbors the most and does not punish them strictly; he, in order to please the Legislator, says: “Is it up to seven times?” . And then, so that you know what man is and what God is, and how the generosity of man, no matter how far it extends, in comparison with the abundance (mercy) of God, is poorer than any poverty, and that our kindness in relation to His inexpressible love for mankind is the same as a drop in relation to the boundless sea - listen to what Christ says when Peter said: “up to seven times” and thought to himself that he had shown great zeal and generosity: “I do not say to you: up to seven times, but up to seventy times seventy times” (Matthew 18:22). Others believe that this means seventy-seven; not so, however: on the contrary, it is almost five hundred, because seven seventy is four hundred and ninety. And do not think, beloved, that this commandment is difficult. If you forgive someone who has sinned once, and twice, and three times a day, then your offender, even if he were completely made of stone, even if he was more ferocious than the demons themselves, will not be so insensitive as to fall into the same sin again, but, rationalized by repeated forgiveness, will become better and more modest. Yes, and you, if you are able to ignore the sins committed against you so many times, having acquired the skill of forgiveness one, two, and three times, you will no longer feel the labor of such wisdom: by frequently forgiving, you will learn not to be amazed by the sins of your neighbor (against you). Hearing this, Peter became amazed, caring not only for himself, but also for those who would be entrusted to him. So, so that he would not do the same thing that he did in relation to the other commandments, the Lord first rejected him from every question. What did he do in relation to the other commandments? If Christ commanded something, apparently difficult, (Peter), going out before the others (disciples), asked and inquired about the commandment. So, when the rich man came and asked Christ about eternal life and, having learned what he must do to achieve perfection, “confused by this word, he went away sorrowful, because he had great possessions” (Mark 10:22), - and when Christ said that “it is easier for a camel to go through the eye of a needle than for a rich man to enter the Kingdom of God” (Mark 10:25), - Peter, although he had already renounced everything, did not He even kept the nets with him, but abandoned both his craft and the fishing boat, coming up and saying to Christ: “Who can be saved?” (Mark 10:26). Notice here both the student’s modesty and his ardor. He did not say: you are commanding the impossible; the command is heavy; the law is harsh. However, he did not remain silent, but showed concern for others, and gave the Teacher the honor due from the student, saying: “Who can be saved?” . He had not yet become a shepherd, but had a pastoral soul; He had not yet received leadership, but showed care befitting a boss, caring for the entire universe. If he had been rich and possessed a lot of money, another might have said that he proposed this question, not worrying about others, but about himself and caring about his own affairs. Now poverty frees him from this suspicion and shows that he was so worried and scouted, and wanted to learn from the Teacher about the path to salvation, caring about the salvation of others. Therefore, Christ, encouraging him, said: “With men this is impossible, but not with God, for all things are possible with God” (Mark 10:27). Don't think of saying that you remain helpless; I am participating in this matter with you, and making difficult things comfortable and easy. Again, when Christ talked about marriage and the wife, and said that “whoever divorces his wife, except for the guilt of adultery, gives her a reason to commit adultery” (Matthew 5:32), and when he urged to forgive his wife every crime, except for one adultery, Peter, while others were silent, came up and said to Christ: “If such is the duty of a man to his wife, then it is better not to marry” ( Matthew 19:10). Look here too, how he maintained due respect for the Teacher, and showed concern for the salvation of others, while caring here not about his own affairs. So, so that he would not say anything similar here, the Lord warned with a parable an objection on his part. That’s why the evangelist said: “Therefore, the Kingdom of Heaven is like a king who wanted to settle accounts with his servants,” showing that He was telling this parable so that you would know that even if you had forgave your brother’s sins “up to seventy times a day,” you would not have done anything great, but you would have stood far, unspeakably far from the Lord’s love for mankind, and would have given not as much as you received. 4. Let us listen to the parable: it seems clear in itself, but it contains an untold treasure of thoughts. “Therefore the Kingdom of Heaven is like a king who wanted to settle accounts with his servants.” Do not ignore this saying, but open the judgment seat for me and, entering your conscience, think about what you have done throughout your life. And when you hear that (the king) considers his servants, imagine kings, and military leaders, and city rulers, and rich and poor, and slaves and free, and everyone: “for we must all appear before the judgment seat of Christ” (2 Cor. 5:10). If you are rich, think that you will give an account of whether you spent your money on harlots or on the poor; on parasites and flatterers, or on the needy; for debauchery, or for philanthropy; for pleasure, delicacy and drunkenness, or for helping the unfortunate? And not only in spending will they demand an account from you, but also in the acquisition of property: whether you collected it through righteous labor, or through theft and extortion; having received a parental inheritance, or having ruined the homes of orphans and plundered the property of widows? Just as we demand an account from our servants, not only in the expenditure of money, but also in the parish, questioning where and from whom, and how, and how much money they received, so God demands from us an account not only in use, but also in acquisition. And not only the rich, but also the poor give an account of poverty: did he endure poverty complacently and with gratitude, did he not fall into despondency, did he become annoyed, did he not grumble at God’s Providence, seeing others in luxury and pleasures, and himself in need? Just as a rich man will be asked to account for his alms, so will a poor man be asked to account for his patience, or better yet, not only in patience, but also in almsgiving itself, because poverty does not interfere with almsgiving: the witness is a widow who gave two mites - and with this small contribution she surpassed those who gave a lot. And not only the rich and the poor, but also the rulers and judges are tormented with great severity: have they not distorted the truth, have they not pronounced judgment on the defendants out of bias or hatred, have they given in to flattery an unjust decision, or, out of rancor, have they done harm to the innocent? And not only secular leaders, but also heads of churches will give an account of their superiors, and they will especially be subject to the strictest and most severe penalties. The one to whom the ministry of the word is entrusted will give a strict account whether, out of laziness or malice, he has not omitted anything that should have been said, and whether he has proven in practice that he has explained everything and has not hidden anything useful. Again, having received a bishopric, as much as he has ascended to the highest degree, he will give the same strict account, not only in teaching and intercession for the poor, but also in testing those ordained, and in countless other matters. Pointing out this, Paul wrote to Timothy: “Do not lay your hands hastily on anyone, and do not become a participant in the sins of others” (1 Tim. 5:22). And, giving instructions to the Jews regarding their leaders, he frightened (the bishops) in another way, saying this: “Obey your leaders and be submissive, for they watch out for your souls” (Heb. 13:17). But then we will give an account not only of deeds, but also of words. And we, having entrusted money to our servants, demand from them an account of everything; so God, having entrusted us with (the gift of) words, will punish us for its use. So we will be tortured and give a strict account of whether we were wasting words senselessly and in vain, because it is not so much the waste of money that is harmful as the senseless, vain and vain use of words. The waste of money sometimes causes damage to property, and a word spoken without reasoning ruins entire houses, ruins and destroys souls. The damage to an estate can be repaired again, but a word, once out, cannot be returned. And that we will give an account in words, listen to what Christ says: “I tell you that for every idle word that people speak (on earth), they will give an account on the day of judgment: for by your words you will be justified, and by your words you will be condemned” (Matthew 12:36-37). And not only in our words we will give an account, but also in listening (to other people’s words), for example, did you not heed the false accusation of your neighbor; because it is said: “Do not listen to empty rumors” (Ex. 23:1). If those who accept “idle rumors” do not receive an apology, then what justification will those who slander and slander have? 5. And what am I saying about words and hearing, when we are subject to punishment even for thoughts? Paul showed this very thing, saying: “Therefore do not judge anything before the time, until the Lord comes, who will bring to light the things hidden in darkness and reveal the intentions of the heart” (1 Cor. 4:5). And the psalmist says: “For the thoughts of man will be confessed to You” (cf. Ps. 75:11). What is it: “for the thought of man will be confessed to You”? That is, didn’t you speak insidiously and maliciously to your brother, didn’t you praise him with your lips and tongue, but in your heart didn’t you wish evil and envy him? Pointing to the same thing, i.e., that we will be judged not only for our deeds, but also for our thoughts, Christ said: “Whoever looks at a woman to lust after her has already committed adultery with her in his heart” (Matthew 5:28). Although sin has not yet come into play, but remains in the heart, still the one who looks at a woman’s beauty in order to kindle lust cannot remain without guilt. So, when you hear that the master “wanted to settle accounts with his servants,” do not ignore this saying, but imagine people of every dignity, of every age, both sexes, husbands and wives, think about what the judgment will be like then, remember all your sins. Even though you yourself will forget your crimes, God will never forget, and will bring all (sins) before our eyes, unless we warn them to atone for them now by repentance and confession and by never bearing a grudge against our neighbor. Why does He make this calculation? Not because He did not know (how could He who knew all things before they existed not know?), but in order to convince you, the slave, that whatever you owe, you owe in truth; or better yet, not so that you will only find out, but so that you will be cleansed. So for this purpose He commanded the prophet to speak about the sins of the Jews: “Point out,” he says, “to My people their iniquities, and to the house of Jacob” (Is. 58:1), - not so that they would only hear, but so that they would correct themselves. “When he began to count, someone was brought to him who owed him ten thousand talents” (Matthew 18:24). So this is how much he was entrusted with, and this is how much he spent! A huge amount of debt! But the trouble was not only this, but also that he was the first to be brought to the master. If he had been brought in after many other serviceable (debtors), it would not have been so surprising that the gentleman was not angry: the serviceability of those who had entered before could have made him more lenient towards those who followed them, the faulty ones. But that the one introduced first turned out to be faulty and, despite such a fault, nevertheless found the gentleman to be humane, this is especially surprising and extraordinary. People, when they find debtors, will rejoice as if they had found prey and catch, and do everything to collect the entire debt; if they fail to do this due to the poverty of the debtors, then they pour out their anger because of money on the poor body of the unfortunate: they flog and beat him, and inflict darkness on him. But God, on the contrary, moved and directed everything towards freeing him (the debtor) from debts. To collect (a debt) from us is wealth, and to forgive from God is wealth. We become rich when we receive debts, and God is especially rich when he forgives debts; The riches of God is the salvation of people, as Paul says: “He is rich to all who call on Him” (Rom. 10:12). But perhaps someone will say: how is it that the one who wanted to leave and forgive the guilt ordered it to be sold? This is the most special thing that proves his love for humanity. But let's not rush, let's follow the story of the parable in order. “I didn’t have anything to pay with,” they say. What does it mean: “had no means to pay”? Again, enhanced evidence of defect (of the debtor). When it is said: “he had nothing with which to pay,” it says nothing more than that he was a stranger to virtues, did not have a single good deed that could be imputed to him for the remission of sins, because good deeds are undoubtedly imputed to us for the remission of sins, as well as faith in the truth: “To him who does not work, but believes in Him who justifies the ungodly, his faith is imputed for righteousness” ( Rom.4:5). And what am I saying about faith and good deeds, when sorrows are imputed to us as the remission of sins? Christ proves this with the parable of Lazarus, when he introduces Abraham, telling the rich man that Lazarus “received... in his life... evil things,” and for this “now he is comforted here” (Luke 16:25). Paul also proves this when he writes to the Corinthians about an adulterer and says this: “Deliver to Satan for the destruction of the flesh, so that the spirit may be saved” (1 Cor. 5:5). Admonishing other sinners, he said this: “That is why many of you are weak and sick, and many are dying. For if we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, so that we are not condemned with the world” (1 Cor. 11:30-32). If temptation, sickness, weakness, and exhaustion of the flesh, which we endure involuntarily and are not caused to ourselves, are imputed to us for the remission of sins, much more (are imputed) the feats that we perform voluntarily and with zeal. But this (debtor) was alien to all goodness, and had an unbearable burden of sins; That’s why it says: “Because he had no means to pay, the sovereign ordered him to be sold” (Matthew 18:25). From here you can especially recognize the gentleman’s philanthropy, that he made a calculation and ordered it to be sold, because he did both in order not to sell it. How can this be seen? From the end. If he wanted to sell it, who would prevent him, who would hold him back? 6. So, why did he order, without having the intention of fulfilling (this order)? To increase fear (of the debtor). And he increased his fear with a threat in order to force him to ask (for mercy), and he forced him to ask in order to have an opportunity for forgiveness. He could, of course, forgive him even before the request, but he did not do this so as not to make the debtor worse. He could have given forgiveness before settlement, but so that he, not knowing the gravity of his sins, would not become more inhuman and cruel to his neighbors, for this purpose he showed him in advance the greatness of the debt, and then forgave him everything. In fact, if even after the calculation was made, the debt was shown, the threat was uttered and the sentence to which (this man) was to be subjected was announced, he was so cruel and inhuman to his comrade, then to what cruelty would he not have reached when none of this had happened? This is why God did and arranged all this to prevent such inhumanity. If he did not correct himself in any way, then the fault is no longer with the Teacher, but with the one who did not accept the correction. However, let's see how he covers up his ulcer. "Fal... , - they say, - at his feet, bowing to him, he said: sir! have patience with me, and I will repay you everything” (Matthew 18:26). He didn’t say that he couldn’t pay: that’s the custom among debtors - to promise, although they can’t give anything, just to avoid real trouble. Let us all listen, who are careless about prayer, what is the power of prayers? This debtor showed neither fasting, nor non-covetousness, nor anything else like that; however, deprived and alien to all virtue, as soon as he asked the master, he managed to bend him to mercy. Let us not become weak in our prayers. Who could be more sinful than this debtor, who was guilty of so many crimes, but had no good deed, neither small nor great? However, he did not say to himself: I have no boldness, I am covered with shame; how can I start? How can I ask? And this is what many of those who sin say, suffering from devilish timidity! Don't you have courage? For this reason, begin to acquire great boldness. The One who wants to reconcile with you is not a person before whom you would have to be ashamed and blush; This is God who wants, more than you, to free you from your sins. It is not so much that you desire your own safety as He seeks your salvation; and He showed this to us by His very deeds. Don't you have courage? That is why you can have boldness, because you are in such a state of mind; The greatest boldness is not to think that you have boldness, just as the greatest shame is to justify yourself before the Lord. This one is unclean, even if he were holier than all people; on the contrary, he who considers himself last among all becomes righteous. And the Pharisee and the publican are witnesses to what I say. Let us not despair because of our sins, let us not become despondent, but let us come to God, fall down, and beg, as the debtor, who has hitherto shown his good disposition, did. That he did not lose heart, did not plunge into despair, confessed his sins, asked for some reprieve and slowdown - all this is good, and (reveals) a contrite heart and a humble soul. But what happened next is no longer the same as before: what he acquired through zealous prayer, he suddenly destroyed all of it with anger at his neighbor. Now let's move on to the image of forgiveness: we find out how the master forgave him and how he got to this point. “Having had mercy...,” it is said, “the Emperor,... let him go and forgave him the debt” (Matthew 18:27). This one asked for a reprieve, this one gave forgiveness; therefore, he received more than he asked for. That is why Paul says: “But to Him who, by the power that works in us, is able to do exceeding abundantly above all that we ask or think” (Eph. 3:20). You cannot imagine how much He is willing to give you. Don't be ashamed, don't blush; or better yet, be ashamed of your sins, just don’t despair, don’t give up prayer, but, even though you are a sinner, proceed to reconcile the Master with you, to give Him a chance to show His love for mankind in forgiving your sins. Therefore, if you are afraid to begin, you will interfere with His goodness, you will block the path to the bounty of His mercy, as much as it depends on you. So, let us not lose heart, let us not neglect our prayers. Even if we have plunged into the very depths of vice, He can soon pull us out from there. No one has sinned as much as this (debtor); every kind of evil he has done; this is shown by ten thousand talents (debt). Nobody was as poor as him. This is clearly due to the fact that he had nothing to pay with. And yet, for whom everything changed, the power of prayer could save him. So prayer, they will say, is so powerful that it can free from execution and torment someone who has offended the Lord with countless deeds and deeds? Yes, she can do so much, man! However, she does not do all this alone, but has the greatest supporter and helper in God’s love for mankind, who accepts prayer, who accomplished everything here, and made prayer itself strong. Pointing to this, Christ said: “The Emperor, having mercy on that servant, let him go and forgave him the debt,” so that you would know that after the prayer, as before the prayer, everything was done by the goodness of the Master. “The servant went out and found one of his companions who owed him a hundred denarii, and he grabbed him and strangled him, saying: Pay me what you owe” (Matthew 18:28). What could be more criminal than this? Words of good deed were still ringing in his ears - and he already forgot about the master’s philanthropy! 7. Do you see what a benefit it is to remember (your) sins? After all, even this (debtor), if he constantly remembered them, would not be so cruel and inhuman. Therefore, I always say, and I will not stop repeating, that it is very useful and we need to constantly remember all our actions. Nothing can make the soul so wise and humble and meek as constant remembrance of sins. Therefore, Paul remembered the sins he committed not only after the font, but also before baptism, although they had already been completely blotted out. If he remembered the sins he committed before baptism, much more should we remember the sins we committed after baptism. Remembering them, we will not only blot them out, but we will also be more lenient towards all people, and we will serve God with greater zeal, from the remembrance of sins, recognizing His inexpressible love for mankind. This (debtor) did not do this; but, having forgotten the greatness of the duty, he also forgot the benefit. And having forgotten the good deed, he became angry towards his comrade and with malice towards him he destroyed everything that he received from God’s love for mankind. “He grabbed him and strangled him, saying: give me what you owe.” He did not say: give me a hundred denarii, because he was ashamed of the smallness of the debt, but: “give me what you owe.” He “fell at his feet, begged him and said: have patience with me, and I will give you everything” (Matthew 18:29). With the same words through which he found forgiveness, this one also asks for salvation. But he, out of immeasurable cruelty, was not moved by these words, and did not think that he himself was saved through these same words. Even if he had forgiven, this would no longer be a matter of philanthropy, but a duty and obligation. In fact, if he had done this before there was a settlement (with the master), and that decision had followed, and he had received such a benefit, his act would have been a matter of his own generosity: now, after such a gift and the forgiveness of so many sins, he was already obliged, as if by some inevitable duty, not to bear a grudge against his comrade. However, he did not do this and did not think how great the difference was between the forgiveness that he himself received and that he should have given to his comrade. In fact, you will see a great difference not only in the amount of debts, not only in the dignity of persons, but also in the very manner (of forgiveness). There the debt was ten thousand talents, and here one hundred denarii; he has committed a crime before his master, and his debt is before his comrade; he would have done mercy by receiving his good, and the master forgave him everything, not seeing any good from him, neither small nor great. But the debtor did not think about any of this, and suddenly, inflamed with anger, “went and put him in prison until he repaid the debt.” “His comrades, seeing what had happened,” they say, were indignant. Thus, comrades condemn before the master, so that you may know the gentleness of the master. Having heard (about this), his master, and calling him, again begins the trial with him and does not just pronounce the verdict, but enters into the proceedings in advance. And what does he say? "Evil slave! I have forgiven you all that debt” (Matthew 18:32). What could be kinder than a gentleman? When he owed him ten thousand talents, he did not even insult him with a word, did not call him evil, but only ordered him to be sold; and this in order to free him from debt. And when he turns out to be angry with his comrade, then (the master) becomes angry and irritated, so that you know that he forgives sins against himself more easily than against his neighbors. And He does this not only here, but also in other cases. “So if,” he says, “you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled with your brother, and then come and offer your gift” (Matthew 5:23-24). You see how He always prefers what is ours to His own and does not put anything above peace and love for one’s neighbor. And again in another place: “Whoever divorces his wife, except for the guilt of adultery, gives her cause to commit adultery” (Matt. 5:32), and through Paul he gives the following law: “if a brother has an unbelieving wife, and she agrees to live with him, then he must not leave her” (1 Cor. 7:12). If she, he says, commits adultery, reject her; and if there is an unbeliever, do not reject her: if, that is, she sins against you, throw her away, but if she sins against Me, keep her with you. So here, when he committed so many sins against Him (God), He forgave; but he sinned against a comrade, although much less and easier than against his master, then he did not forgive, but punished him. Now he called him evil, but then he didn’t even insult him with a word. Therefore, it is added here that (the master) “became angry and handed him over to the torturers”; but He did not add this when he demanded an account of ten thousand talents from him, so that you would know that that (previous) decision did not come from anger, but from solicitude, hastening to forgiveness, and most of all this sin irritated Him. What could be worse than resentment when it takes back the already revealed love of God for mankind; and when did anger at his neighbor force Him to do what the debtor’s sins could not dispose Him to do? Meanwhile, it is written that “the gifts and calling of God are irrevocable” (Rom. 11:29). How can it be that, after the gift has already been given and humanity has been demonstrated, the sentence is again canceled? For the sake of rancor. So, whoever calls this sin the gravest of all sins will not sin: all other sins were forgiven, but this one not only (itself) could not be forgiven, but renewed again other sins that had already been completely blotted out. Thus, rancor is a double evil, because (itself) has no excuse before God, and our other sins, even though they will be forgiven, again renew and set against us - which it did here too. There is nothing, nothing God hates and dislikes more than a person who is vindictive and obstinate in anger. He especially showed this here; and in the prayer itself he commanded us to say this: “And forgive us our debts, as we forgive our debtors” (Matthew 6:12). So, knowing all this and having written this parable on our hearts, when we remember what we suffered from our fellow servants, we think about what we ourselves did against the Master, and with fear for our own sins we can soon drive away anger at the sins of others. So, if we really remember sins, then we should only remember our own: remembering our own sins, we will never even think about others; and as soon as we forget about those, these will easily come to our minds. If this (debtor) had remembered the ten thousand talents, he would not have remembered the hundred denarii. But as he forgot about those, he began to strangle his comrade for them, and wanting to claim a little, he did not receive those (one hundred denarii), and he brought a burden (of debt) of ten thousand talents onto his own head. Therefore, I will boldly say that this sin is heavier than any other; or better yet, not I, but Christ spoke this in a real parable. Indeed, if this sin had not been heavier than a debt of ten thousand talents, that is, an unspeakable multitude of sins, they would not have been caused again through him. So, let us not try so hard for anything as to cleanse ourselves from anger and reconcile with those who have displeasure against us, knowing that neither prayer, nor almsgiving, nor fasting, nor participation in the Sacraments, nor anything else like that will protect us on that day (of judgment) if we bear a grudge; whereas, on the contrary, having defeated this sin, we can receive some leniency, even though we will have many sins. This is not my word, but God Himself, who will then judge us. Just as He said here (in the parable) that “My Heavenly Father will do the same to you, if each of you does not forgive his brother from his heart for his sins” (Matthew 18:35), so He says in another place: “For if you forgive people their sins, your Heavenly Father will also forgive you” (Matthew 6:14). So, in order for us to lead a quiet and serene life here, and there to receive forgiveness and remission (of sins), let us only actively try for reconciliation with all the enemies we have. In this way, we will bow to mercy towards ourselves and our Master, even if we have sinned beyond number, and we will receive future blessings, which may we all be worthy of through the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. This conversation was delivered by the saint in 387 between Easter and Ascension, after a long break in conversations on the occasion of the saint’s serious illness. Therefore, the introduction itself expresses the joy of the preacher on the occasion of his return to his listeners after a long absence due to illness.